《六元政纪论》云∶木郁则达之者，盖木性当动荡轩举，是其本体，今乃郁于地中，无
所施为，即是风失其性。人身有木郁之证者，当开通之，乃可用吐法，以助风木，是木郁则
达之之义也。又说，木郁达之者，盖谓木初失其性，郁于地中，今既开发，行于天上，是发
而不郁也，是木复其性也，有余也；有余则兼其所胜，脾土受邪，见之于木郁达之条下，不
止此一验也。又厥阴司天，亦风木旺也，厥阴之胜，亦风木旺也，俱是脾胃受邪，见于上条
，其说一同。或者不悟“木郁达之”四字之义，反作“木郁治之”，重实其实，脾胃又受木
制，又复其木，正谓补有余而损不足也。既脾胃之气先已不足，岂不因此而重绝乎！
再明胸中窒塞当吐，气口三倍大于人迎，是食伤太阴。上部有脉，下部无脉，其人当吐
，不吐则死。以其下部无脉，知其木郁在下也，塞道不行，而肝气下绝矣。兼肺金主塞而不
降，为物所隔，金能克木，肝木受邪，食塞胸咽，故曰在上者因而越之。仲景云∶实烦以瓜
蒂散吐之；如经汗下，谓之虚烦，又名懊 ，烦躁不得眠，知其木郁也，以栀子豉汤吐
之。昧者将膈咽不通，上支两胁，腹胀，胃虚不足，乃浊气在上则生 胀之病吐之。况
胃虚必怒，风木已来乘陵胃中，《内经》以铁落镇坠之，岂可反吐，助其风木之邪？不主吐
而吐，其差舛如天地之悬隔。大抵胸中窒塞，烦闷不止者，宜吐之耳。
《六元政纪论》中说：“木郁则达之”，大概是因为木的本性是动荡高举，这是它的本体特征。如今木气郁结在地中，无法施展作为，这就是风失去了其本性。人体如果有木郁的证候，应当开通它，这时才可以使用吐法，以助长风木之气，这就是“木郁则达之”的含义。又说，“木郁达之”，是说木气刚刚失去本性，郁结在地中，如今既然开发，运行于天上，这是发散而不郁结，是木气恢复了本性，属于有余的状态；有余就会兼犯它所克制的脏腑，脾土受到邪气侵袭，这在“木郁达之”的条文下有所体现，不止这一种验证。另外，厥阴司天之时，也是风木旺盛，厥阴之胜，也是风木旺盛，都是脾胃受到邪气侵袭，见于上一条论述，说法相同。有的人不明白“木郁达之”四字的含义，反而当作“木郁治之”，加重了实证，使脾胃又受到木气的克制，再次助长了木气，这正是所谓补有余而损不足。既然脾胃之气先前已经不足，难道不因此而导致更加衰竭吗！
再说明胸中窒塞应当用吐法的情况：气口脉比人迎脉大三倍，这是饮食损伤太阴脾经。上部有脉，下部无脉，病人应当催吐，不吐就会死亡。因为下部无脉，知道是木气郁结在下部，通道阻塞不通，肝气在下部断绝了。兼有肺金主司闭塞而不降，被物所阻隔，金能克木，肝木受到邪气侵袭，食物堵塞胸咽，所以说“在上者因而越之”。张仲景说：实证烦闷用瓜蒂散催吐；如果经过发汗或攻下治疗，称为虚烦，又名懊憹，烦躁不能入睡，这是木气郁结，用栀子豉汤催吐。愚昧的人将膈咽不通，向上支撑两胁，腹胀，胃气虚弱不足，乃是浊气在上导致胀满的病证，却使用催吐法。况且胃虚必然易怒，风木之气已经来乘袭凌犯胃中，《内经》主张用铁落来镇坠平息，怎么可以反而使用吐法，助长风木的邪气？本不应吐却用了吐法，这种差错就像天地一样悬殊巨大。大抵上胸中窒塞，烦闷不止的，适宜用吐法罢了。
The *Liu Yuan Zheng Ji Lun* states: "When Wood is stagnant, it should be dispersed." This is because the nature of Wood is to move and rise; this is its original state. Now, if Wood Qi is stagnant in the earth below, unable to exert its function, this means that Wind has lost its nature. In the human body, when there are signs of Wood stagnation, one should open and unblock it; only then can emesis (inducing vomiting) be used to assist the Wind-Wood Qi. This is the meaning of "When Wood is stagnant, it should be dispersed." It is also said that "Wood stagnation is dispersed" refers to the situation where Wood initially loses its nature and stagnates in the earth. Now that it has been opened and moves upward to the heavens, it is dispersing without stagnation, meaning Wood has restored its nature and becomes excessive. When there is excess, it attacks what it overcomes; thus, Spleen Earth suffers from pathogenic factors. This is manifested under the section on "Wood stagnation is dispersed," and this is not the only verification. Furthermore, when Jueyin governs the year, Wind-Wood is also prosperous. The victory of Jueyin also indicates the prosperity of Wind-Wood. In both cases, the Spleen and Stomach suffer from pathogenic factors, as seen in the previous discussion, with the same explanation. Some people fail to understand the meaning of the four characters "Wood stagnation is dispersed" and instead interpret it as "treat Wood stagnation," thereby reinforcing an excess condition. This causes the Spleen and Stomach to be controlled by Wood again, further augmenting Wood. This is precisely what is meant by "tonifying excess and damaging deficiency." Since the Qi of the Spleen and Stomach was already deficient beforehand, would this not lead to further depletion?
Let us further clarify the indications for emesis in cases of chest obstruction: If the Qi Kou pulse is three times larger than the Ren Ying pulse, this indicates food injury to the Taiyin (Spleen). If there is a pulse in the upper part but no pulse in the lower part, the patient should undergo emesis; if not, death will ensue. Because there is no pulse in the lower part, we know that Wood Qi is stagnant in the lower region, blocking the pathways, causing Liver Qi to be cut off at the bottom. Additionally, Lung Metal, which governs closure and descent, is obstructed by foreign matter. Since Metal overcomes Wood, Liver Wood suffers from pathogens, and food blocks the chest and throat. Therefore, it is said: "For those above, use the method of evacuation upwards." Zhang Zhongjing stated: For excess irritability, use Gengdi San (Cantaloupe Seed Powder) to induce vomiting. If vomiting or purging has already been performed via meridians, it is called deficiency irritability, also known as Aonao (restlessness), characterized by irritability and inability to sleep, indicating Wood stagnation; in such cases, Zhizi Chi Tang (Gardenia and Fermented Soybean Decoction) is used to induce vomiting. Ignorant practitioners may treat conditions such as blockage of the diaphragm and throat, distension supporting into both hypochondria, abdominal distension, and Spleen-Stomach deficiency due to turbid Qi ascending causing bloating, by using emesis. Moreover, Spleen-Stomach deficiency often leads to anger, as Wind-Wood comes to invade and overwhelm the Stomach. The *Neijing* recommends using Tie Luo (Iron Filings) to suppress and settle this. How could one reverse this by using emesis, thereby assisting the Wind-Wood pathogen? To use emesis when it is not indicated is a mistake as vast as the separation between heaven and earth. Generally speaking, emesis is appropriate only for cases of chest obstruction accompanied by persistent irritability and stuffiness.